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A LIFE FOR A LIFE 




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A LIFE FOR A LIFE, and other addresses. 
By Prof. Henry Drummond. 

PEACE, PERFECT PEACE. 

A Portion for the Sorrowing. By F. B. Meyer. 

THOUGHTS FOR GOD'S STEWARDS. 

By Rev. Andrew Murray. 

JESUS HIMSELF. 

By Rev. Andrew Murray. 

LOVE MADE PERFECT. 

By Rev. Andrew Murray. 

THE IVORY PALACES OF THE KING. 

By Rev. J. Wilbur Chapman, D.D. 

THE PEW TO THE PULPIT. 

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A Life for a Life 

And Other Addresses 



BY 



Prof. Henry Drummond 



F.R.S.E., F.G.S. 



WITH A TRIBUTE BY 



D. L. Moody 




189? J (t 



*V 



*b 



f 



New York Chicago Toronto 

Fleming H. Revell Company 

MDCCCXCVII 



SI 3 



€ 



Copyright, 1897, 
Fleming H. Revell Company 



/Z-323</J 



CONTENTS. 

A Teibute, by D. L. Moody . 7 

I. A Life for A Life . . .13 

II. Lessons from The Angelus . 43 

III. The Ideal Man . 64 




TRIBUTE 



It sometimes happens that a man, 
in giving to the world the truths that 
have most influenced his life, uncon- 
sciously writes the truest kind of a 
character sketch. This was so in the 
case of Henry Drummond, and no 
words of mine can better describe 
his life or character than those in 
which he has presented to us, " The 
Greatest Thing in the World." Some 
men take an occasional journey into 
the thirteenth of 1 Corinthians, but 
Henry Drummond was a man who 
lived there constantly, appropriating 
J 



A Tribute 

its blessings and exemplifying its 
teachings. As you read what he 
terms the analysis of love, you find 
that all its ingredients were inter- 
woven into his daily life, making him 
one of the most lovable men I have 
ever known. Was it courtesy you 
looked for, he was a perfect gentle- 
man. Was it kindness, he was al- 
ways preferring another. Was it 
humility, he was simple and not 
courting favor. It could be said of 
him truthfully, as it was said of the 
early apostles, " that men took knowl- 
edge of him, that he had been with 
Jesus." 

Nor was this love and kindness 
only shown to those who were close 
friends. His face was an index to 
his inner life. It was genial and 
kind, and made him, like his Master, 
a favorite with children. He could 
be the profound philosopher or the 

8 



By D. L. Moody 

learned theologian, but I know that 
he perferred to be the simple friend 
of children and youth. Never have 
I known a man who, in my opinion, 
lived nearer the Master or sought to 
do His will more fully. 

I will remember our first meeting 
in Edinburgh twenty-four years ago. 
He was still a divinity student in the 
university, but he generously gave 
himself to aiding me in every possi- 
ble way. There was nothing that 
he would not undertake to do to 
help spread the evangelistic work 
among his friends in the university, 
and, later on, he began special meet- 
ings for young men in various towns 
in Great Britain. The friendship 
then begun has been strengthened 
ever since, not only by his lovable 
nature, but by the great blessing 
God has used him to be in my own 
life. 



A Tribute 

Never have I heard Henry Drum- 
mond utter one unkind or harsh word 
of criticism against any one. He 
was a man who was filled with love 
to his fellow men, because he knew 
by- experience something of the love 
of Christ. He was one of the easiest 
men with whom to work, for he 
thought more of the common object 
than of aught else. 

The news of his death has brought 
a sense of the deepest loss to all his 
friends in every part of the world. 
He was a man greatly beloved, and 
my own feelings are akin to those of 
David on the death of Jonathan. 
But although the life on earth is 
ended, God has called His servant 
higher to a sphere of greater useful- 
ness. And when at last we meet 
again before our Lord and Master 
Jesus Christ, whom we both loved 
and served together in years gone, 

10 



By D. L. Moody 

we shall no longer "see through a 
glass darkly ; but then face to face ; " 
and things which we could not see 
alike here below we shall fully know 
in the light of His countenance, who 
brought our lives together and blessed 
them with a mutual love. 

D. L. Moody. 



The following addresses were de- 
livered at the Students' Conference 
in Northfield, 1893. They are now 
issued in permanent form for the 
first time. 



11 




A LIFE FOR A LIFE 



The report of the Italian govern- 
ment describing a great shipwreck 
said, " A large ship was seen coming 
close to shore last night ; we endeav- 
ored to give every assistance through 
the speaking trumpet, nevertheless 
four hundred and one bodies were 
washed ashore this morning. " That 
shows the futility of attempting to 
save men by speech. It isn't the 
whole truth, but it is a part of the 
truth. In saving men it is very 

13 



A Life for a Life 

often a life for a life; you have to 
give your life to the men whom you 
are trying to better. About the 
least Christian act a man can do for 
his brother-man is to talk about 
Christianity; the case is of a man 
laying down his life as Christ laid 
down His life. Don't misunderstand 
me. I have an idea that some of 
you don't understand me, it is my 
fault, and I will tell you why. Be- 
cause for the last three or four years 
of my life I have had very little to 
do with the ninety and nine, I have 
been after the one sheep that was 
lost, and I have got into the way of 
talking to that one and trying to 
make things plain to him. In most 
cases he has been a man who wouldn't 
accept the Bible to start with, and I 
have had to translate the Bible into 
words which he would accept, and 
therefore some of you don't recognize 
14 



A Life for a Life 

the old truth in the language of 
the street. If you want to get 
hold of an agnostic, or a man who 
doesn't start off by standing on the 
common ground with you of believ- 
ing the Bible, let me ask you to try 
to translate what you have to say 
into the simplest words, into words 
which will not be in every case the 
words in which you ordinarily clothe 
your thought. Now while it is no 
more cant to talk about religion in 
the language of the Bible than it is 
cant to talk about Science in the 
words of Science — for religion has 
technical terms just as much as 
science has — yet it will be useful to 
the man who calls all that cant, and 
it will prove an exceedingly valuable 
discipline for oneself to take an old 
text that has been lingering in one's 
mind from childhood and say, " What 
does this really mean in nineteenth 

15 



A Life for a Life 

century speech ?" You will find 
that an effort to go to the bottom of 
that text will give you a new grasp 
of it, and, that in so doing you have 
learned an exceedingly valuable les- 
son, that it doesn't matter into what 
phrase or words truth is put, so long 
as it is true. 

I had an egg for breakfast this 
morning, and I saw that it was an 
egg ; there it was, shell and all. God 
made that egg. I had an egg for 
dinner to-day, but it was in the pud- 
ding, and it didn't look in the least 
like an egg^ but it did me just as 
much good as the egg which I had 
for breakfast and which I saw with 
my eyes. You get a ray of truth 
through a book, or a man, or a pic- 
ture, or a tree, or the sky ; it doesn't 
matter the form of it if it does you 
good, if it inspires you and draws 
you near to God. Don't be suspi- 

16 



A Life for a Life 

cious of it if it is God's truth, even 
if its form changes. 

In talking to a man, — if you are 
to win him in that way, — talk in the 
man's own language if you can. But 
I was going to say more particularly 
that one has to do a great deal more to 
display and live out his Christianity 
than merely to talk to people about 
religion. Have you ever tried to get 
at the real secret of what Christian- 
ity is ? It isn't picking out a man 
here, and a man there and having them 
made fit to go to Heaven; Christ 
came into this world, as He himself 
said, to found a society. Have you 
ever thought of that conception of 
Christianity ? For hundreds of years 
that conception of Christianity has 
been utterly lost sight of ; it is only 
lately that men are getting back to 
see the great Christian doctrine of 
the kingdom of God. The great 
2 17 



A Life for a Life 

phrase that was never off Christ's 
lips was the " kingdom of God." It 
is by far the commonest phrase in 
his teaching. Have you ever given 
a month of your life to finding out 
what Christ meant by the kingdom of 
God ? Every day as we have prayed, 
" Thy kingdom come," has our Chris- 
tian consciousness taken in the tre- 
mendous sweep of that prayer and 
seen how it covers the length and 
breadth of this great world and every 
interest of human life ? Christ was 
continually asking people to join his 
kindgom, and in order to get them to 
join it and to make no mistake about 
its meaning, he was continually tell- 
ing them what it was : the kingdom 
of Heaven is like unto this, the king- 
dom of Heaven is like unto that ; if 
there is one thing more common in 
Christ's teaching than another, it is 
his explanation of what the kingdom 

18 



A Life for a Life 

of God is, and what the subjects of 
that kingdom are to busy themselves 
in doing. Now the kingdom of God 
is a society of the best men, working 
for the best ends, with the highest 
motives, according to the best prin- 
ciples. The kingdom of God was to 
give them observation. Christ lik- 
ened the kingdom of God to leaven, 
and one cannot get a better under- 
standing of the meaning of this 
phrase than by taking His own met- 
aphor. Christ saw that the world 
was sunken and that it had to be 
raised. Leaven comes from the same 
word as lever does, that which lifts 
or raises, and Christ founded a So- 
ciety of men for the purpose of rais- 
ing the world. The kingdom of God 
is like leaven. When you put leaven 
into a vessel with the thing which is 
to leavened, it does not affect the out- 
ward form ; and when leaven comes 

19 



A Life for a Life 

into a society, or into a church, or 
into a movement, or into a country, 
its first purpose is not to affect the 
outward form, but to lift the external 
form by changing the inward spirit 
of it. The kingdom of Heaven is 
like leaven, it is to raise men by the 
contact of one life with another. 
Did you ever put a little leaven un- 
der a microscope? If you did you 
found that it was a plant, perhaps 
six one-thousandths of an inch in di- 
ameter, with an amazing power of 
propagation ; and that leaven simply 
by being in contact with the dough 
has the effect of lifting by means of 
the life that is in it ; and the Chris- 
tian man, simply by virtue of the 
life that is in him, — not by attempt- 
ing much in the way of forcing it 
upon others, — but by his own spon- 
taneous nature can so work upon 
men that they cannot but feel that 
20 



A Life for a Life 

he has been with Jesus, When they 
look through him and perceive the 
fragrance of his spirit and the Christ- 
likeness of his life, they remember 
Christ, — they are reminded of Christ 
by him ; and a longing comes over 
them to live like that, and breathe 
that air and have that calm, that 
meekness and that beauty of charac- 
ter; and by that unconscious influ- 
ence going out as a contagious power, 
men are won to Christ, and by these 
men the world is raised, but that is 
not all. 

The world is not only sunken ; 
the world is rotten. Those of you 
who know life even an inch below 
the surface know that even in 
this Christian country, in our great 
cities the world is rotten. Have 
you ever thought of the sin of the 
world? Think of the sin in your 
own being; think that the man 
21 



A Life for a Life 

in the next house to you has the 
same amount of sin in him, and that 
all the people in your street are like 
that. Multiply that by all the streets 
in your city, that city by all the cities 
in your country, go around the world 
and add to that all the sin that is in 
all the streets in all the cities in the 
world, and you conjure up a ghastly 
spectre before which your imagina- 
tion quails, and that is only a single 
glimpse of the sin of the world. But 
it can be taken away, it can be taken 
away : " Behold the Lamb of God 
who taketh away the sin of the 
world." How does he do it? On 
the cross by forgiving the sin of the 
world ; that is one part of it, and 
through you and through me and 
through the subjects of his kingdom. 
Christ said that the followers of Him 
are the salt of the earth and it is 
that salt that helps to take away the 

22 



A Life for a Life 

rottenness of the world. God takes 
away the guilt of it, and you help 
him to remove it by being the salt in 
the society in which you live. Salt 
is that which keeps things from be- 
coming rotten. You put salt upon 
meat and salt upon fish to prevent 
them from becoming rotten, and it is 
the Christian men and women in the 
city and in the country who prevent 
them from becoming absolutely rot- 
ten. Christianity is the great anti- 
septic of society, and if you take the 
Christianity out of New York, out of 
Chicago, out of Berlin, or out of 
Paris, those cities must go to pieces. 
In a few generations they would go 
to pieces even physically by the mere 
accumulation of their rottenness. 
Now we are to be the salt of New 
York and of Chicago and of all the 
great cities of America, and it is our 
business to make and to keep these 

23 



A Life for a Life 

cities sweet, not only to sweep away 
the rottenness, but to prevent the 
new generation that is growing up 
from becoming rotten. The work of 
salt is preventative as well as cura- 
tive. We do not half enough em- 
phasize the preventative side of 
Christian activity; we do not half 
enough emphasize the making of 
Christian environment, in which the 
Christ life shall be possible even in 
the slums of our great cities. That 
man is doing the work of Christ who 
is cleansing these places by building 
new houses, by giving pure air and 
pure water, by giving good schools, 
and by in any way bringing sweetness 
and light and purity to keep young 
lives from succumbing to the in- 
fluences which surround them. 

That is not all. The world which 
you and I have to help to lift up is 
not only the world of the poor, but 

24 



A Life for a Life 

we have to lift up our whole country. 
One thing that strikes a stranger 
very much in coming to this country 
is this: He comes to a city like 
Boston, and he finds the merchants 
of that city with their heads buried 
in their ledgers, while a few Irish- 
men carry on the city government. 
I do not object to an Irishman, but it 
is matter in the wrong place when a 
company of Irishmen regulate the 
affairs of the city of Boston. There- 
fore, if you are subjects of the king- 
dom of God, you must work to reform 
the world and reform your country 
and reform Boston and Chicago, 
and above all reform New York. 
You have been taught in school 
of your duties as citizens, but you 
are taught in this book very plainly 
your duties as Christian citizens. 
It is your duty to make these cit- 
ies, and it is possible for you to do it. 

25 



A Life for a Life 

These cities are making the people 
that live in them, and unless the} 7 - 
set examples of righteousness and 
honor, the people will not be right- 
eous and honorable. In this coun- 
try there is not only little honesty 
and honor in municipal life, but there 
is little belief in its possibility. In 
England I have never known of a 
member of a government or of a mu- 
nicipality, or of a city accepting a 
bribe. When I have told that to 
some in America, they have received 
it with incredulity, because the very 
conception of a pure government, and 
of honorable city and municipal 
authorities has been almost lost by 
the nation. It is your business to 
restore the in tegrity and the righteous- 
ness in the high places of this land, 
and let the people see examples 
which will be helpful to them in their 
Christian life. I cannot speak too 
26 



A Life for a Life 

strongly about that, because I know 
that it can be done. We have had 
rotten municipal government, and 
the Christian men of the place have 
taken it up, and have said, " we are 
determined that this shall not be/' 
and in the old city they have put 
man after man into the municipal 
chairs simply because they were 
Christian men, and because they 
would deal with the people right- 
eously and carry out a program of 
Christianity for the city, and that can 
be done here. 

Let me tell you what happened to 
the work of some University men in 
the city of London. They went to 
a district in the East End, a God- 
forsaken, sunken place, entirely oc- 
cupied for miles by working people. 
They took a little house and became 
settlers in that poor district. They 
gave themselves no airs of superior- 

27 



A Life for a Life 

ity ; they didn't tell the people they 
had come to do them good; they 
went in there and made friends with 
the people. The leaven went in 
among the dough, and the salt went 
in beside that which was corrupting. 
The very place where the salt should 
not be is beside the salt ; it ought to 
be scattered over the meat and rubbed 
well into it. Well, these men went 
to live there, and they were in no 
great hurry. They waited several 
months and came to know quite a 
number of the working people ; they 
came to understand one another. 
These men had studied cities, and 
they knew about city government, 
and about city life, and about educa- 
tion, and about cleansing, and about 
purity. One day there came a great 
labor war, and the workingmen put 
their heads together and said, " Those 
young men up there have good heads, 

28 



A Life for a Life 

let's go and talk it over with them." 
So they did, and in a few moments 
those young men were the arbiters 
of the strike. By a single word of 
theirs, three or four thousand men 
could be kept at work, that is three 
or four thousand people could be 
kept out of want. One of these 
young men after a time was elected 
to a Board, and in a few months was 
the head of that Board, and could 
sway that district. The other edged 
his way to the School-board, and soon 
was head of the School-board. These 
men did not claim to be superior ; 
they were elected kings of the com- 
mon people, because the people felt 
their kingship. By and by there 
came a time when a member of Par- 
liament was to be chosen, and these 
people put in one of these young 
men. And so they have taken pos- 
session of that city in the name of 

29 



A Life for a Life 

Jesus Christ, and they are gradually 
working and lifting and salting. It 
is not to be done in a day, — " first the 
blade, then the ear, then the full corn 
in the ear." It is giving them ob- 
servation, but the kingdom is coming 
in that way, and the sin of that 
place is being taken away by the 
work of these men. 

Christians are the only agents God 
has for carrying out His purposes. 
Think of that ! He could himself 
with a single breath cleanse the 
whole of New York or the whole of 
London, but he does not do it. We 
are members of His body, and it is 
by the members of His body that He 
carries on His work, and we all have 
a different piece of that work to do. 
Some of us are limbs and must use 
our fingers, and some of us are only 
a little bit of a little finger, and 
others are brains. God is in every- 

30 



A Life for a Life 

one, and all are essential to the com- 
ing of His kingdom. 

Now that conception of Christian- 
ity as a kingdom is beginning to go 
throughout Christendom at this hour. 
Every age has emphasized its pecu- 
liar side of Christianity, and the side 
that is just now being emphasized 
above all others is that social side, 
that large conception of what Christ 
came to do, how He came to save 
men, as it were, in the bulk, — by the 
city and by the country — and the 
movements that are going on just 
now in society, in education, in sani- 
tation, in University Extension, in 
philanthropy, are all working to- 
gether for good in that direction ; 
and let us who believe in the salva- 
tion of the individual soul as the 
supreme thing not startle away the 
supreme thing. Let us not shut our 
eyes to the Christianity of Christ, to 

31 



A Life for a Life 

His great conception of the kingdom 
of God- 
There are two functions discharged 
by every living being, and by every 
plant: one is the struggle for its own 
life, — the function of nutrition ; the 
other is the struggle for the life of 
others, — the function of reproduc- 
tion. All the activities of life may 
be classed under one or the other of 
these two heads, and all the activi- 
ties of the Christian may be classed 
under one or the other of these two 
heads, the function of nutrition and 
the function of reproduction. You 
go from a Conference fairly well fed ; 
the individual life has been attended 
to, now what is to become of this un- 
less it is to go out in different ways 
for the helping of this universal 
movement for the bringing of the 
world to Christ. I know that many 
of you are puzzled to know in what 
32 



A Life for a Life 

direction you can start to help Christ, 
to help this world. Let me simply 
say this to you in that connection : 
Once I came to crossroads in the old 
life, and did not know in which di- 
rection God wanted me to help to 
hasten His kingdom. I started to 
read the Book to find out what the 
ideal life was, and I found that the 
only thing worth doing in the world 
was to do the will of God ; whether 
that was done in the pulpit or in the 
slums, whether it was done in the 
college or class-room or on the street 
did not matter at all. " My meat and 
my drink," Christ said, " is to do the 
will of him that sent me," and if you 
make up your mind that you are go- 
ing to do the will of God above 
everything else, it matters little in 
what direction you work. There are 
more posts waiting for men than 
there are men waiting for posts. 

3 33 



A Life for a Life 

Christ needs men in every commun- 
ity and in every land ; it matters lit- 
tle whether we go to foreign lands or 
stay at home, as long as we are sure 
that we are where God puts us. I 
am not jealous of the great mission- 
ary movement which has swept this 
country and which has also swept 
ours. In my own college at least 
one third of the men are going to 
the foreign mission field. I am not 
jealous of that movement, I rejoice 
in it, but I should like also to plead 
for my country and for your country. 
Men say, " How am I to know 
whether I am to go there or to stay 
at home ? " Let me give you one or 
two points on the subject. 

The first thing of course is, Pray. 
I need not enlarge upon that. The 
only reason that a man should speak 
at all is because he says things that 
are not being said. The second 

34 



A Life for a Life 

thing is, Think. Think over all the 
different lines of work and think 
over all your own qualifications. If 
you want to go to the missionary 
field, think over the different kinds 
of missionary fields. There are some 
kinds of missionary fields which do 
not need you at all, and there may 
be others for which you are just the 
right man. It is a mistake to imagine 
that missionary work is all the same. 
The man who is going to the mis- 
sionary field had better not go to his 
field unequipped with a knowledge 
of the people and the country. A 
third thing is, Take the advice of 
wise friends, but do not regard their 
decision as final ; no other man can 
plan your life for you. Let me say 
also in that connection, do not im- 
agine that the most disagreeable of 
two or three alternatives that may 
be before you is necessarily the will 

35 



A Life for a Life 

of God. God's will does not always 
lie in the line of the disagreeable; 
God likes to see His children happy 
just as fathers like to see their chil- 
dren happy, and there may be plums 
waiting for you as well as stones. 
Do not sacrifice yourself to a thing 
that is disagreeable unless you are 
quite sure that it is the will of God. 
The fourth is, When the time comes 
for decision, act, go ahead with what 
light you have, you will find a turn 
of the road somewhere. The fifth 
thing is, Having once decided, don't 
reconsider your decision. The day 
after a man makes a great life deci- 
sion, he does not always allow himself 
to think he has done the right thing. 
If you make a decision once, let that 
be final. And the last thing is, 
That you will probably not know for 
months or years that you have done 
the right thing, but then you will see 
36 



A Life for a Life 

that God has led you every step of 
the way. One good general rule is, 
go in the direction of least resistance. 
If you have nothing positive to urge 
you on, and find objections to every 
scheme, go in the direction where 
there is least resistance. 

In closing, I want to return just for 
a moment or two to the immediate 
purposes of those of you w r ho have a 
year or two of college life before you, 
and I ask you to study what Chris- 
tianity is, and to spread the knowl- 
edge of that through your Univer- 
sity. There are many in the Uni- 
versity who do not know in the 
least what Christianity is. When I 
was in the University I thought 
Christianity was something you 
could put upon the point of a 
needle, and I thought that Christ 
was a being so small that you had to 
search hard for Him before you found 
37 



A Life for a Life 

Him, but now I know that the whole 
earth is full of His glory, and I 
know that there is no scheme that 
has ever been conceived by the mind 
of man so great as the vision of 
Christ when he prayed, " Thy king- 
dom come," and saw the nations of 
the earth becoming subjects of His 
rule. Study the kingdom of God, 
see what Christ said it was like, and 
how it was coming to be great, and 
how the members of that kingdom 
were to act, and pass it on to the 
other men, pass it on to the lawyers, 
pass it on to the doctors, until we 
have the professions Christianized, 
and the country will follow. 

Begin with individuals ; give your 
life for a life. I will close by recall- 
ing a specific case, the case of a man 
whom I shall never forget to my 
dying day. One night I got a letter 
from one of the students of the Uni- 
38 



A Life for a Life 

versity of Edinburgh, page after page 
of agnosticism and atheism. I went 
over to see him and spent a whole 
afternoon with him and did not make 
the slightest impression. At Edin- 
burgh University, we have a stu- 
dents' Evangelistic meeting Sunday 
nights at which there are eight hun- 
dred or one thousand men present. 
A few nights after this, I saw that 
man in the meeting, and next to him 
sat another man whom I had seen 
occasionally at the meetings, I did 
not know his name, but I wanted to 
find out more about my skeptic, so 
when the meeting was over, I went 
up to him and said, " Do you happen 
to know Boyce ? " " Yes," he re- 
plied, " it is he that has brought me 
to Edinburgh." "Are you an old 
friend?" I asked. "I am an Ameri- 
can, a graduate of an American 
University," he said. " After I had 

39 



A Life for a Life 

finished there I wanted to take a 
post-graduate course, and finally de- 
cided to come to Edinburgh. In the 
dissecting room I happened to be 
placed next to Boyce, and I took a 
singular liking for him. I found out 
that he was a man of very remark- 
able ability, though not a religious 
man, and I thought I might be able 
to do something for him. A year 
passed and he was just where I 
found him." He certainly was black 
enough, because it was only two or 
three weeks before that that he 
wrote me that letter. "I think you 
said," I resumed, " that you only 
came here to take a year of the post- 
graduate course." " Well," he said, 
"I packed my trunks to go home, 
and I thought of this friend, and I 
wondered whether a year of my life 
would be better spent to go and 
start in my profession in America, or 

40 



A Life for a Life 

to stay in Edinburgh and try to win 
that one man for Christ, and I 
stayed." " Well," I said, " my dear 
fellow, it will pay you ; you will get 
that man." Two or three months 
passed, and it came to the last night 
of our meetings. We have men in 
Edinburgh from every part of the 
world. Every year, five or six hun- 
dred of them go out never to meet 
again, and in our religious work, we 
get very close to one another, and on 
the last night of the year we sit down 
together in our common hall to the 
Lord's Supper. This is entirely a 
students' meeting. On that night we 
get in the members of the theological 
faculty, so that things may be done 
decently and in order. Hundreds of 
men are there, the cream of the youth 
of the world, sitting down at the 
Lord's Table. Many of them are not 
members of the church, but are there 

41 



A Life for a Life 

for the first time pledging themselves 
to become members of the kingdom 
of God. I saw Boyce sitting down 
and handing the communion cup to 
his American friend. He had got 
his man. A week after, he was back 
in his own county. I do not know 
his name ; he made no impression in 
our country, nobody knew him. He 
was a subject of Christ's kingdom, 
doing His work in silence and in 
humility. A few weeks passed and 
Boyce came to see me. I said, 
" What do you come here for ? " He 
said, " I want to tell you I am going 
to be a Medical Missionary.'' It was 
worth a year, was it not ? 

Before you leave, gentlemen, be- 
fore you leave Northfield, make up 
your mind that with God's help you 
will try and win your man. Let us 
try and lead souls to Christ, if He 
can use us in that way. 

42 




LESSONS FROM THE ANGELUS 



Students are recommended to in- 
vest in certain books ; I am going to 
take the liberty to suggest to you the 
buying of a certain picture which 
you can get for a very few cents ; it 
is Millais' Angelus. 

God speaks to men's souls through 
music, and He also speaks through 
art. This famous picture is an il- 
luminated text, and upon it I want 
to hang what I have to say to-night. 

43 



Lessons from The Angelus 

There are three things in this pic- 
ture — a potato field, a country lad 
and a country girl standing in the 
middle of it, and upon the far horizon 
the spire of a village church. That 
is all — no great scenery, and no pic- 
turesque people. 

In Roman Catholic countries at 
the evening hour the church bell 
rings out to remind the people to 
pray. Some go into the church to 
pray, while those that are in the 
fields, when the Angelus rings, bow 
their heads for a few moments in 
silent prayer. 

That picture is a perfect portrai- 
ture of the Christian life ; and what 
is interesting about it apart from the 
fact that it singles out the three 
great pedestals upon which a symmet- 
rical life is lived, is the completeness 
of the truth that it contains. I re- 
call how often Mr. Moody has told 
44 



Lessons from The Angelus 

us that it is not enough to have the 
roots of religion in us, but that we 
must be whole and entire, lacking 
nothing. 

The Angelus, as we look upon it, 
will reveal to us the elements which 
constitute the complete life. 

The first of these is work. Three - 
fourths of our life is probably spent 
in work. Is that religious or is it 
not ? What is the meaning of it ? Of 
course the meaning of it is that our 
work should be just as religious as 
our worship, and that unless we can 
make our work religious, three- 
fourths of life remains unsanctified. 

The proof that work is religious is 
that the most of Christ's life was 
spent in work. During those first 
thirty years of His life, the Scrip- 
tures were not in His hands so much 
as the hammer and the plane; He 
was making chairs and tables and 
45 



Lessons from The Angelus 

ploughs and yokes ; which is to say- 
that the highest conceivable life 
was mainly spent in doing common 
work. Christ's public ministry oc- 
cupied only about two and a half 
years ; the great bulk of His time He 
was simply at work, and ever since 
then work has had a new meaning. 

When Christ came into the world, 
He came to men at their work. He 
appeared to the shepherds, the work- 
ing classes of those days; He ap- 
peared also to the wise men, the 
students of those days. Three dep- 
utations went out to meet Him. 
First came the shepherds, second the 
wise men, and third the two old 
people, Simeon and Anna — that is to 
say, Christ comes to men at their 
work, He comes to men at their 
books, and He comes to men at their 
worship. But you will notice that it 
was the old people who found Christ 

46 



Lessons from The Angelus 

at their worship, and as we grow 
older we will spend more time in 
worship, and will repair to the 
prayer meeting and the house of God 
to meet Christ and to worship Him 
as Simeon and Anna did. But until 
the age comes when much of our 
time will be given to direct vision, 
we must try to find Christ at our 
books and in our common work. 

Now why should God have ar- 
ranged it that so many hours of every 
day should be occupied with work ? 
It is because work makes men. A 
University is not merely a place for 
making scholars, it is a place for 
making Christians. A farm is not a 
place for growing corn, it is a place 
for growing character, and a man has 
no character except what is built up 
through the medium of the things 
that he does from day to day. God's 
Spirit does the building through the 
47 



Lessons from The Angelus 

acts which a man performs during 
his life work. If a student cons out 
every word in his latin instead of 
consulting a translation, the result is 
that honesty is translated into his 
character ; if he works out his math- 
ematical problems thoroughly, he not 
only becomes a mathematician, but a 
thorough man ; if he attends to the 
instructions that are given him in 
the class-room intelligently and con- 
scientiously, he becomes a conscien- 
tious man. It is just by such means 
that thoroughness and conscientious- 
ness and honorableness are imbedded 
in our being. We cannot dream per- 
fect character ; we do not get it in 
our sleep ; it comes to us as muscle 
comes, through doing things. Char- 
acter is the muscle of the soul, and 
it is developed by the practice of the 
muscles, and by exercising it upon 
actual things ; hence our work is thQ 

48 



Lessons from The Angelus 

making of us, and it is by and 
through our work that the great 
Christian graces are communicated 
to our soul. That is the means 
which God employs for the growing 
of the Christian graces, and apart 
from that we cannot have a Christian 
character. Hence the religion of a 
student consists first of all in his being 
true to his work, and in letting his 
Christianity be shown to his fellow 
students and to his professors by the 
integrity and the thoroughness of his 
academic work. If he is not faithful 
in that which is least, it will be im- 
possible for him to be faithful in that 
which is great. I have known men 
who struggled unsuccessfully for 
years to pass their examinations, who 
when they became Christians, found 
a new motive for work, and thus were 
able to succeed where previously 
they had failed. 

4 49 



Lessons from The Angelus 

There are men here who have 
much intellectual energy ; if they 
can but see that a man's Christianity 
comes out as much in his work as in 
his worship, they will find a new mo- 
tive and stimulus to do their work 
thoroughly. Our work is not only 
to be done thoroughly, it is to be 
done honestly. By this I mean not 
so much that a man must be honor- 
able in his academic relations, as that 
he must be fair to his own mind, and 
to the principles of the truth. We 
are not entitled to dodge difficulties, 
when they arise it is our duty to go 
to the bottom of them. Perhaps the 
truths which are dear to us are deeper 
even than we think, and we can get 
more out of them if we dig down for 
the nuggets. Others may perhaps 
be found to have false bases; if so, 
we ought to know it. 

Christianity is the most important 
50 



Lessons from The Angelus 

thing in the world, and the student 
ought to sound it in every direction 
to see if there is deep water and a 
safe place in which to launch his life ; 
if there are shoals he ought to know 
it. Therefore, when we come to dif- 
ficulties, let us not be guilty of jump- 
ing lightly over them, but let us be 
honest as seekers after truth, — which 
is the definition of a student. It 
may not be necessary for people in 
general to sift the doctrines of 
Christianity for themselves, but it is 
required of a student, whose busi- 
ness it is to think, to exercise the in- 
tellect which God has given him in 
finding out the truth. Faith is never 
opposed to reason, though it is often 
supposed that the Bible teaches that 
it is, but you will find that it is not. 
Faith is opposed to sight but not to 
reason. It is only by reason that we 
can sift and examine and criticise 
51 



Lessons from The Angelus 

and be sure of the forms of truth 
which are given us as Christians. 
Hence the great field of work that is 
open to a student is in seeking for 
truth, and let him be sure that in 
seeking for truth he is drawing very- 
near to Christ who said : " I am the 
way, and the truth, and the life." 
We talk a great deal about Christ as 
the Way and Christ as the Life, but 
there is a side of Christ especially 
for the student, " I am the Truth ; " 
and every student ought to be a 
truth lover and a truth seeker for 
Christ's sake. 

Another element in life which of 
course is first in importance, is Grod, 
The Angelus is perhaps the most re- 
ligious picture painted during this 
century. You cannot look at it and 
see that young man standing in the 
field with his hat off, and the girl op- 
posite him with her hands clasped 

52 



Lessons from The Angelus 

arid her head bowed upon her breast 
without feeling a sense of God. Do 
we carry about with us a sense of 
God ? Do we carry the thought of 
Him with us wherever we go ? If 
not, we have missed the greatest part 
of life. Do we have that feeling and a 
conviction of God's abiding presence 
wherever we are ? There is nothing 
more needed in this generation than 
a larger and more scriptural idea of 
God. A great American writer has 
told us that when he was a boy the 
conception of God w 7 hich he got 
from books and sermons was that of 
a wise and very strict lawyer. I re- 
member well the awful conception 
of God which I got when I was a 
boy. I was given an illustrated addi- 
tion of Watts' hymns, and amongst 
others there was one hymn which 
represented God as a great piercing 
eye in the midst of a great black 

53 



Lessons from The Angelus 

thunder cloud. The idea of God 

which that picture gave to my young 

imagination was of a great detective 

playing the spy upon my actions ; as 

the hymn says : 

" Writing now the story of what little 
children do." 

That was a bad book, and a bad 

idea which it has taken me years to 

obliterate. We think of God as " up 

there " ; there is no such place as "up 

there." Do not think that God is 

" up there." You say, God made the 

world six thousand years ago, and 

then retired ; that is the last that 

was seen of Him ; He made the 

world and then went to look on, and 

keep things going. Geology has 

been away back there, and God has 

gone farther and farther back ; this 

six thousand years has extended out 

into ages and ages, and long, long 

periods. Where is God if He is not 

54 



Lessons from The Angelus 

" up there " or " back there ? " — " up 
there M in space, or " back there " in 
time — where is He ? " The word is 
nigh thee, even in thy mouth." 
"The Kingdom of God is within 
you," and God Himself is among 
men. When are we to exchange the 
terrible far away, absentee God of 
our childhood for the everywhere 
present God of the Bible ? The God 
of theology has been largely taken 
from the old Roman Christian writers, 
who, great as they were, had nothing 
better to form their conception of 
God upon than the greatest man. 
The greatest man to them was the 
Roman emperor, and therefore God 
to them became a kind of divine 
emperor. The Greeks had a far 
grander conception which is again 
finding expression in modern theol- 
ogy. The Greek God is the God of 
this Book ; the Spirit which moved 

55 



Lessons from The Angelus 

upon the waters; the God in whom 
we live, and move, and have our be- 
ing; the God of whom Jesus spoke 
to the women at the well, the God 
who is a spirit. Let us gather the 
conception of an imminent God ; 
that is the theological word for it, 
and it is a splendid word, Immanuel 
— God with us — an inside God, an 
imminent God. 

Long, long ago, God made matter, 
then He made the flowers and trees 
and animals, then He made man. Did 
He stop ? Is God dead ? If He lives 
and acts what is He doing? He is 
making men better. He is carrying 
on the development of men. It is 
God which " worketh in you." The 
buds of our nature are not all out 
yet; the sap to make them bloom 
comes from the God who made us, 
from the indwelling Christ. Our 
bodies are the temples of the Holy 

56 



Lessons from The Angelus 

Ghost, and we must bear this in mind 
because the sense of God is kept up 
not by logic, but by experience, — we 
must try to keep alive this sense of 
God. 

You have heard of Helen Keller, 
the Boston girl, who was born deaf, 
and dumb, and blind; until she was 
seven years of age her life was an 
absolute blank; nothing could go 
into that mind because the ears and 
eyes were closed to the outer world. 
Then by that great process which has 
been discovered, by which the blind 
see, the deaf hear, and the mute 
speak, the girl's soul became opened* 
and they began to put in little bits 
of knowledge, and bit by bit to edu- 
cate her. But they reserved the re- 
ligious instruction for Phillips Brooks. 
When she was twelve years old they 
took her to him and he talked to her 
through the medium of the young 

57 



Lessons from The Angelus 

lady who had been the means of 
opening her senses, and who could 
communicate with her by the exceed- 
ingly delicate process of touch. He 
began to tell her about God, and 
what He had done, and how He loves 
men and what He is to us. The child 
listened very intelligently, and finally 
said, " Mr. Brooks, I knew all of that 
before, but I did not know His name." 
Have you not often felt something 
within you that was not you, some 
mysterious pressure, some impulse, 
some guidance, something lifting you 
and impelling you to do that which 
you would not yourself ever have 
conceived of? Perhaps you did not 
know His name — " It is God that 
worketh in you." If we can really 
found our life upon that great simple 
fact, the first principle of religion, 
which we are so apt to forget, that 
God is with us and in us, we will 

58 



Lessons from The Angelus 

have no difficulty or fear about our 
future life. 

Two Americans who were crossing 
the Atlantic, met in the cabin on 
Sunday night to sing hymns. As 
they sang the last hymn, " Jesus 
lover of my soul," one of them heard 
an exceedingly rich and beautiful 
voice behind him. He looked around 
and although he did not know the 
face, he thought that he knew the 
voice, so when the music ceased, he 
turned around and asked the man if 
he had not been in the civil war. 
The man replied that he had been a 
confederate soldier. " Were you at 
such a place on such a night ? " asked 
the first. " Yes," he replied, "and a 
curious thing happened that night 
which this hymn has recalled to my 
mind. I was posted on sentry duty 
in the edge of a wood. It was a dark 
night and very cold and I was a little 

59 



Lessons from The Angelus 

frightened because the enemy were 
supposed to be very near. About 
midnight when everything was very 
still and I was feeling homesick and 
miserable and weary, I thought that 
I would comfort myself by praying 
and singing a hymn. I remember 
singing this hymn, 

u 4 All my trust on Thee is stayed, 
All my help from Thee I bring, 
Cover my defenceless head 
With the shadow of Thy wing.' 

After singing that a strange peace 
came down upon me, and through 
the long night I remember having 
felt no more fear." 

" Now," said the other, " Listen to 
my story. I was a Union soldier and 
was in the wood that night with a 
party of scouts. I saw you stand- 
ing, although I did not see your face. 
My men had their rifles focused upon 

60 



Lessons from The Angelus 

you, waiting the word to fire, but 
when you sang out, 

11 ' Cover ray defenceless head 

With the shadow of Thy wiug,' 

I said, i Boys, lower your rifles, we 
will go home.' " 

God was working in each of them. 
By just such means, by His every 
where acting mysterious Spirit, God 
keeps His people and guides them, 
and hence that second great element 
in life, God ; without Him life is but 
a living death. 

The third element in life about 
which I wish to speak is Love. The 
first is Work> the second is God, and 
the third is Love. In this picture you 
notice the delicate sense of compan- 
ionship brought out by the young 
man and the young woman. It mat- 
ters not whether they are brother and 
sister, or lover and loved, there you 

61 



Lessons from The Angelus 

have the idea of friendship, the final 
ingredient in our life, after the two I 
have named. If the man or the woman 
had been standing in that field alone 
it would have been incomplete. Love 
is the divine element in life, be- 
cause " God is love," and because 
" he that loveth is born of God " ; 
therefore, as one has said, let us 
"keep our friendships in repair." 
They are worth while spending time 
over, because they constitute so large 
a part of our life. Let us cultivate 
this spirit of friendship that it may 
grow into a great love, not only for 
our friends but for all humanity. 
Those of you who are going to the 
mission field must remember that 
your mission will be a failure unless 
you cultivate this element. 

So these three things complete life. 
Some of us may not have these in- 
gredients in their right proportion, 

62 



Lessons from The Angelus 

but if our life is not comfortable, if 
we are incomplete, let us ascertain if 
we are not lacking in one or the 
other of these three things, and then 
let us pray for it and work for it. 

63 




THE IDEAL MAN 

You are to have many speakers to- 
night, and my words are necessarily 
exceedingly few, and I desire to de- 
vote them however informal they 
may be, to state principles; because 
when one gets hold of principles, one 
can arrange many facts and many 
ideas and many aspirations around 
them. And I want to be quite in- 
formal — this is an informal night, it 
is the last night we shall be together, 
and we talk to one another with more 

64 



The Ideal Man 

intimacy perhaps than we would be 
apt to do on a platform night. 

I started out some years ago, when 
I was a student, to find out the mean- 
ing of life, to discover what was the 
ideal-life, and I went for my informa- 
tion to this Book, where I found a 
sketch of an ideal man, which I want 
to give you in a very few words, in 
the language of this book. 

The definition of the ideal man I 
found to be this ; " A man after my 
own heart who shall fulfil all my 
will." 

The first thing a man needs is a 
reason for being born at all. What 
are we here for? What is the object 
of life ? I found this answer to that 
question : " I come to do thy will, 
O God." And that is the principle 
which a Christian life ought to be 
built upon. Our Christian experi- 
ence is very apt to be made of scraps, 
5 65 



The Ideal Man 

bits of sermons, stray texts, and iso- 
lated sentences instead of being of a 
piece and of increasing forces directed 
constantly from the beginning of life 
until the curtain drops. If we real- 
ized that we come into the world to 
do the will of God and set the helm 
steady from the beginning, our lives 
would work out to a great purpose. 
The real object of life is simply to do 
the will of God. When Mr. Moody 
was in London some years ago, they 
put up for his meetings, a building 
which held ten thousand people. 
After the meetings were over, this 
building which was put up at a great 
cost was to be taken down. A num- 
ber of the committee said, " Well, it 
is rather a shame to take down this 
great house after only a few months' 
use ; could we not get some of the 
great preachers to preach to the peo- 
ple ? " They wrote to Mr. Spurgeon, 

66 



The Ideal Man 

and asked him to come there for a 
week. They said, " Here is a chance 
to reach ten thousand people every 
night," and they magnified the part 
Mr. Spurgeon would have to these 
vast crowds. Mr. Spurgeon wrote a 
letter back to Mr. Moody which I 
happened to see, and it began with 
these words, " I have no ambition to 
preach to ten thousand people, but 
to do the will of God ; " and he de- 
clined. The responsibility lay with 
him to satisfy his own conscience as 
to why he declined, but what struck 
me about that letter was that it ex- 
posed the vertebral column of that 
great Christian life. " I have no 
ambition to do this or to do that, but 
to do the will of God." 

The first thing a baby needs who 
comes into the world and begins to 
live is food. I searched my Bible 
for food for the ideal man, and I 

67 



The Ideal Man 

found it : " My meat is to do the 
will of Him who sent me." 

After a child has food, the next 
thing needed is companionship. The 
hunger of the affections begins to 
speak, and the child begins to feel 
around after objects of affection. 
Hence, the next thing the ideal man 
needs is friends; and I started out 
to see what company he would have, 
and I found this : " Whosoever doeth 
the will of my Father which is in 
heaven, the same is my mother, and 
sister and brother." All the people 
in the world, black and white, rich 
and poor, educated and illiterate, 
who are doing the will of God, are 
my mother, my brother, and my sis- 
ter. They may not believe as I be- 
lieve ; they may not hold the same 
form of church government as I 
hold; that doesn't disinherit them, 
or dismember them from the family. 

63 



The Ideal Man 

"Whosoever doeth the will of God, 
the same is my mother and sister 
and brother." 

The next thing an ideal man wants, 
after he has his friends, is lan- 
guage. Although I cannot find any- 
kind of language he is to talk to his 
earthly friends, yet I can learn a 
great deal what it ought to be from 
the ideal man's prayers, the language 
which he uses in talking to his 
Father : " Thy will be done." And 
let us notice that this prayer does 
not mean resignation ; it is not pas- 
sive, but active. 

To pray this prayer is not in effect 
to say, " God evidently is going to 
have his way and we may just as 
well succumb ; it is of no use to kick 
against the pricks ; let us just resign 
at once; Thy will be done." It is 
an active prayer, and means, u Let 
that will work through the earth; let 

69 



The Ideal Man 

it be done in the world ; let it be as 
energetic in the world, as it is 
triumphant in heaven, until it carries 
and sweeps everything in the earth 
along with it ! " " Thy will be done ! " 

All men may be saved ; hence the 
prayer Thy will be done is followed by 
the expression, " Thy kingdom come." 

It is the will of God that Christ's 
program for the world should be 
carried out, and the ideal man will 
turn away from all the other objects 
and ambitions one by one until he 
has centred himself and gives the last 
drop of his blood to the coming of 
Christ's kingdom. The kingdom of 
God is coming in Northfield about as 
plain as in any other part of the 
world, perhaps a great deal plainer. 
Those who know Northfield to-day, 
and those who knew it twenty years 
ago, know that even in that short 
time the kingdom of Christ has 
70 



The Ideal Man 

been coming here. Things are pos- 
sible here now that were impossible 
then ; lives are lived here now that 
were not then ; the whole atmos- 
phere of the place has felt the in- 
fluence of Christ. If you could pass 
that on to every town in America 
and to every city, we should see, 
even in our own lifetime, the king- 
dom of God coming; and it should 
be our business, if we try to lead the 
ideal life, to have God's will done in 
our town and in our state and city as 
it is done in heaven. Let us localize 
that prayer; let us localize it and 
particularize it and get it into the bit 
of the world that we are responsible 
for and not lose it in space — "Thy 
will be done.'' 

I will dwell for a few moments on 
the other parts of the ideal life. 
Education is the next thing an ideal 
man wants : " Teach me to do thy 

71 



The Ideal Man 

will, O God." One might go on to 
speak of the enjoyments of the ideal 
life : " I delight to do thy will, O 
God ; thy statutes have been my song 
in the house of my pilgrimage." The 
pleasure of life consists in living 
along the lines of God's will. 

The close of life, the final step of 
life, the end of it all, is an eternal 
life ; all the other lives may be very 
fine, beautiful and interesting, and in 
their way useful, but this is an eter- 
nal life, — " He that doeth the will of 
God abideth forever." Not an hour 
of a life lived along that line can be 
lost, because it is a mere conductor 
to the eternal, a mere physical means 
of communicating the spiritual law 
to this natural world. George Eliot 
says, " I know no failure save failure 
in cleaving to the purposes which I 
know to be the best." I fancy we 
all know pretty well that this is the 

72 



The Ideal Man 

best purpose to which we can put 
our life, — to do the will of God, and 
our lives cannot fail so long as we do 
that. That principle equalizes all 
life, it makes a life lived in the 
kitchen and a life lived in the pulpit 
equally heroic, equally Christian and 
equally divine, because a servant 
girl in the kitchen can do the will of 
God just as much as Mr. Spurgeon 
from his platform. When life is all 
over, nothing greater can be said of 
any man than that he did the will of 
God, whatever that was. 

I close by giving you a text indi- 
rectly connected with this : " Seek 
first the kingdom of God." Seek it 
first! It is not worth while being 
a Christian unless a man makes it 
his meat and drink to do the will of 
God, and help on Christ's kingdom ; 
and I dare say many of you have 
found out a further secret, not only 

.73 



The Ideal Man 

that it is not worth while, but that it 
is a hundred times easier to seek the 
kingdom of God first than it is to 
seek it second. A man is very apt 
to think that if he gets more reli- 
gious and more earnest, life will be- 
come more complicated, and every- 
thing will be very much more diffi- 
cult. That is not true. Life becomes 
vastly more simple and vastly more 
easy the more that a man determines 
that he will seek first the kingdom 
of God. Just in proportion as we 
link our wills with the will of God, 
there will be a lasting outcome from 
our lives. Some years ago the At- 
lantic cable was broken, and the 
operator on the coast of Ireland used 
to stay at night and watch the needle, 
as it waved back and forth trying to 
utter itself in inarticulate words. 
For months and months this inco- 
herent muttering went on without 
74 



The Ideal Man 

any meaning, but one night as he 
watched the needle, he thought he 
noticed a change, and he tried to 
follow what it was saying. He saw 
it spell out a coherent syllable, 
and that was followed by a second 
syllable and a third, and a fourth, 
until he read whole sentences. In 
mid ocean the cable had been joined. 
You know an incoherent, inarticulate 
muttering comes from a man's voice, 
or lips, or life, who is not linked with 
the will of God. The moment those 
two wills touch and are joined to- 
gether, and keep together, life begins 
to spell out its great words, and the 
messages from the other side become 
real and intelligent. It is only as 
we can keep up this connection and 
live habitually in this great stream of 
existence in the will of God, which is 
the winning force in life, that our 
lives can count for Him. 



Rev. F* B* Meyer's Works. 



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By Rev* Andrew Murray* 

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